4667.“雅各住在他父亲寄居的地，就是迦南地”表主的神性属世层在神性理性良善之下并与其一致。这从“住”和“迦南地”的含义，以及“雅各”和“以撒”的代表清楚可知：“住”是指生活（参看1293，3384，3613，4451节）；“雅各”在至高意义上是指主的神性属世层（3305，3509，3525，3546，3576，3599，3775，4009，4234，4286，4538，4570节）；“以撒”，就是此处的“父亲”，是指在良善方面的主之神性理性层（1893，2066，2630，3012，3194，3210节）；“迦南地”在至高意义上是指主的神性人身（3038，3705节）。由此可见，“雅各住在他父亲寄居的地，就是迦南地”表示在神性人身里面，主的神性属世层与神性理性良善同居，或在神性理性良善之下并与其一致。主的属世层拥有现已变成神性的一切事物在里面，这一事实在前面已经论述过了（创世记35:22-26，参看
之所以说“在神性理性良善之下”，是因为属世层在该良善之下生活。事实上，理性层更高或更内在，或按照习惯的说法，是在先的；而属世层更低或更外在，因而是在后的；因此，属世层服从理性层。事实上，当它们彼此一致时，属世层无非是理性层的总体轮廓；因为那时，凡属世层所行的，并不属于属世层，而属于理性层。这二者之间的唯一区别就像细节和它们的总体，或个体部分和它们在其中显为一个整体的形式之间的区别。学者都很清楚，目的是原因中的全部，原因是结果中的全部；因此，原因是形式上的目的，结果是形式上的原因。所以，若拿走原因，结果就完全消亡；若拿走目的，原因就完全消亡。此外，原因在目的之下，结果在原因之下。属世层与理性层之间的关系也一样。
Potts(1905-1910) 4667
4667. And Jacob dwelt in the land of his father's sojournings, in the land of Canaan. That this signifies that the Lord's Divine natural was accordant under Divine rational good, is evident from the signification of "to dwell," as being to live (see n. 1293, 3384, 3613, 4451); from the representation of Jacob, as being in the supreme sense the Lord's Divine natural (n. 3305, 3509, 3525, 3546, 3576, 3599, 3775, 4009, 4234, 4286, 4538, 4570); from the representation of Isaac, who here is the "father," as being the Lord's Divine rational as to good (n. 1893, 2066, 2630, 3012, 3194, 3210); and from the signification of the "land of Canaan," as being in the supreme sense the Lord's Divine Human (n. 3038, 3705). From all this it follows that Jacob's dwelling in the land of his father's sojournings in the land of Canaan, denotes the Lord's Divine natural living together or accordantly under Divine rational good, in the Divine Human. The Lord's natural has been treated of above (Gen. 35:22-26), that all things in it were now Divine (see n. 4602-4610); and (in the following verses of the same chapter, Gen. 35:27-29) the conjunction of the Lord's Divine natural with His Divine rational (n. 4611-4619). Here the conclusion follows: that the Divine natural lived an accordant life under Divine rational good. [2] It is said "under Divine rational good," because the natural lives under this; for the rational is higher or interior, or according to a customary form of speaking is prior, while the natural is lower or exterior, consequently posterior; thus the latter is subordinate to the former. Nay, when they are accordant, the natural is nothing else than the general of the rational; for whatever the natural has does not then belong to it, but to the rational. The difference is only such as exists between particulars and their general, or between singulars and their form, in which the singulars appear as a one. It is known to the learned that the end is the all in the cause, and that the cause is the all in the effect; thus that the cause is the end in form, and the effect the cause in form; and hence that the effect entirely perishes if you take away the cause, and the cause if you take away the end; and moreover that the cause is under the end, and the effect under the cause. It is similar with the natural and the rational.
Elliott(1983-1999) 4667
4667. 'Jacob dwelt in the land of his father's sojournings, in the land of Canaan' means the Lord's Divine Natural, which existed in accord with and beneath Divine Rational Good. This is clear from the meaning of 'dwelling' as living, dealt with in 1293, 3384, 3613, 4451; from the representation of 'Jacob' in the highest sense as the Lord's Divine Natural, dealt with in 3305, 3509, 3525, 3544, 3576, 3599, 3775, 4009, 4234, 4286, 4538, 4570; from the representation of Isaac, to whom 'father' refers here, as the Lord's Divine Rational as regards good, dealt with in 1893, 2066, 2630, 3012, 3194, 3210; and from the meaning of 'the land of Canaan' in the highest sense as the Lord's Divine Human, dealt with in 3038, 3705. From all this one may now see that 'Jacob dwelt in the land of his father's sojournings, in the land of Canaan' means the Lord's Divine Natural living together with, or in accord with and beneath, Divine Rational Good, within the Divine Human. The fact that the Lord's Natural now had everything Divine within it has been dealt with already at Chapter 35:22-26, see 4602-4610; and the fact that the Lord's Divine Natural was joined to His Divine Rational, at verses 27-29 of that same chapter, see 4611-4619. What is said now forms a conclusion, namely that the Divine Natural led a life in accord with and beneath Divine Rational Good.
[2] The phrase 'beneath Divine Rational Good' is used because the Natural lives beneath that Good. For the Rational is higher or more internal - or prior, to use the customary expression - whereas the Natural is lower or more external, and therefore posterior. Thus the Natural is subordinate to the Rational; indeed when they accord with each other the Natural is nothing else than the general outline of the Rational, for whatever the Natural possesses does not belong to it but to the Rational, the only difference between the two being like that between particular aspects and their general outline, or like that between individual details and the form in which those details are seen as a single whole. It is well known to the learned that the end in view constitutes the whole within the cause, and the cause the whole within the effect so that the cause is the outward form given to the end, and the effect the outward form given to the cause. Consequently the effect altogether ceases to exist if you take away the cause, and the cause altogether ceases to exist if you take away the end. Also, the cause comes beneath the end, and the effect beneath the cause. The relationship between the Natural and the Rational is similar to all this.
Latin(1748-1756) 4667
4667. `Habitavit Jacob in terra peregrinationum patris sui in terra Canaan': quod significet Divinum Naturale Domini quod concordans sub Divino Bono Rationali, constat a significatione `habitare' quod sit vivere, de qua n. 1293, 3384, 3613, 4451; ex repraesentatione `Jacobi' quod in supremo sensu sit Divinum Naturale Domini, de qua n. 3305, 3509, 3525, 3544, 3576, 2599, 3775, 4009, 4234, 4286, 4538, 4570; ex repraesentatione `Jishaki' qui hic est pater, quod sit Divinum Rationale Domini quoad bonum, de qua n. 1893, 2066, 2630, 3012, 3194, 3210; et ex significatione `terrae Canaanis' quod in supremo sensu sit Divinum Humanum Domini, de qua n. 3038, 3705; inde nunc est quod `habitavit Jacob in terra peregrinationum patris sui in terra Canaan' sit Divinum Naturale Domini vivens simul seu concordans sub Divino Bono Rationali, in Divino Humano. Actum est prius ad cap. xxxv vers. 22-26 de Naturali Domini quod in illo nunc omnia Divina essent, videatur n. 4602-4610; et ad ejusdem capitis versus sequentes 27-29 de conjunctione Divini Naturalis Domini cum Divino Rationali Ipsius, videatur n. 4611-4619; hic nunc est clausula, quod nempe Divinum Naturale concordem vitam ageret sub Divino Bono Rationali. [2] Sub Divino Bono Rationali dicitur quia Naturale sub illo vivit, est enim Rationale superius seu interius, aut secundum formulam sollemnem loquendo, est prius; Naturale autem inferius seu exterius, (o)proinde posterius, ita hoc subordinatum illi; immo cum concordant, est Naturale non aliud quam commune Rationalis;quicquid enim habet Naturale, tunc non est ejus sed est Rationalis;
differentia solum est qualis (o)est inter particularia et eorum commune, seu (o)qualis inter singularia et eorum formam in qua singularia apparent ut unum {1}; notum est eruditis quod finis sit omne in causa, et quod causa sit omne in effectu, sic ut causa sit formatus finis, et effectus sit formata causa, et inde {2} quod effectus prorsus pereat si auferas causam, et causa prorsus pereat si auferas finem, et insuper quod causa sit {3} sub fine, et effectus sub causa; similiter se habet cum Naturali et Rationali. @1 apparet ut unam I$ @2 sic$ @3 interea est causa$